成唯識論掌中樞要 2.263

2.263

見道頓斷。〈五十九〉三心亦名頓，然所知、煩惱二障各分為二。云何為二？若以九品麁品先斷，即十地修道應先斷麁；若以隨所障道以辨麁、細，九地不定。即煩惱品云何隨所知，以明麁、細，此義應思。今解云：如十地修道，地地所斷，初為麁，後為細。煩惱隨彼，以說麁、細，此亦應爾。見道中自分別力麁，先斷；他引力細，後斷。有先伏煩惱，超得第二、三果；無先伏所知，而超入二地。然入地已，如聞半頌以捨身，亦有超者。然無超大劫，以極難斷故等，此義應思。一類二乘三界九地品品別斷中有二義：一云闕無超人；二云此中兼盡。先世道亦九品，後不伏者，亦九品故。菩薩利根見道既許分三，二乘根鈍，見道應有三品。何故彼唯一此有三？菩薩二障為三，二乘一障為二，分麁、細故。〈六十九〉有前勝進即後加行，後所有道即前勝進文，與《對法》同。四道以諸門分別，作用二釋。

The path of seeing abandons suddenly. In chapter fifty-nine, the three minds are also called 'sudden', yet the two obstacles—the knowable and afflictions—are each divided into two. How are they divided into two? If the coarse grades are abandoned first according to the nine grades, then the path of cultivation of the ten grounds ought to abandon the coarse first; if coarse and fine are distinguished according to the path that is obstructed, across the nine grounds it is indeterminate. Thus, how the grades of afflictions clarify coarse and fine according to the knowable is a matter that should be considered. Now it is explained: just as in the path of cultivation of the ten grounds, what is abandoned ground by ground is coarse at the beginning and fine at the end. Afflictions follow them in speaking of coarse and fine, and this should likewise be the case here. In the path of seeing, that which possesses coarse self-discrimination force is abandoned first; that which possesses fine force induced by others is abandoned later. There are those who first subdue afflictions and skip over to attain the second and third fruitions; there is no subduing of the knowable first and skipping over to enter the second ground. However, having already entered the grounds, just as one renounces the body upon hearing half a verse, there are also those who skip. Yet there is no skipping over great kalpas, because it is exceedingly difficult to abandon, and so forth; this meaning should be considered. Among one category of the two vehicles who abandon grade by grade throughout the nine grounds of the three realms, there are two explanations: one says there are completely no individuals who skip; the second says they are exhausted simultaneously here, because the prior worldly path also has nine grades, and those that are not subdued later also have nine grades. Since the path of seeing of the sharp-facultied bodhisattva is allowed to be divided into three, and the faculties of the two vehicles are dull, their path of seeing ought to have three grades. Why does the former have only one, while this has three? Because the two obstacles of the bodhisattva are divided into three, whereas the one obstacle of the two vehicles is divided into two, in order to differentiate coarse and fine. Chapter sixty-nine has the text stating that the preceding superior progression is the subsequent preparatory application, and the subsequent path is the preceding superior progression, which is identical to the Abhidharma. The four paths are distinguished through various approaches, with two explanations of their functions.